The month of Sha’ban holds a unique linguistic and historical significance. It was named “Sha’ban” because the Arab tribes used to “branch out” (tasha’ab) and scatter to conduct raids during this time. Others say it was named so because it “branched out” or appeared between the months of Rajab and Ramadan (Lisan al-Arab).
In the pre-Islamic era (Jahiliyyah), people used to exaggerate the reverence of Rajab while neglecting Sha’ban. Therefore, Islam came to highlight its status, assigning it several virtues, including the following:
1. The Recommendation to Increase Fasting
The Prophet Muhammad (peace be upon him) used to fast frequently during the month of Sha’ban because people often neglected it, as it falls between the sacred month of Rajab and the obligatory month of Ramadan.
Narrated by Abu Salamah: I asked Aisha (may Allah be pleased with her) about the fasting of the Messenger of Allah (peace be upon him). She said: “He used to fast until we said, ‘He has fasted [continuously],’ and he used to break his fast until we said, ‘He has broken his fast.’ I never saw him fast an entire month except for Ramadan, and I never saw him fast more in any month than in Sha’ban. He used to fast all of Sha’ban; he used to fast Sha’ban except for a little.” (Agreed upon)
In another narration, Aisha said:
“The Messenger of Allah (peace be upon him) did not fast in any month of the year more than in Sha’ban. He used to say: ‘Do those deeds which you can do, for Allah will not get tired [of giving rewards] until you get tired.’ And he used to say: ‘The most beloved deed to Allah is the one that is performed regularly, even if it is little.'” (Agreed upon)
Why Did the Prophet Fast So Much in Sha’ban?
Scholars have discussed why the Prophet (peace be upon him) fasted more in Sha’ban than in other sacred months like Muharram. Some reasons include:
- Perhaps he did not know the full virtue of Muharram until the end of his life.
- Perhaps excuses such as travel or illness prevented him from fasting much in Muharram.
The specific reasons for his extensive fasting in Sha’ban are:
- It is a Neglected Month: People often focus on Rajab and Ramadan, overlooking the month in between.
- The Raising of Deeds: The annual deeds of the servants are presented to Allah during this month.Usamah bin Zaid said: “I said: ‘O Messenger of Allah, I do not see you fasting in any month as you fast in Sha’ban?’ He said: ‘That is a month that people neglect between Rajab and Ramadan, and it is a month in which the deeds are raised to the Lord of the Worlds. So, I love for my deeds to be raised while I am fasting.’” (An-Nasa’i, Hasan chain).
- Making up Missed Voluntary Fasts: If the Prophet missed his voluntary fasts (like the three days of every month) due to travel, he would make them up in Sha’ban.
- Concurring with his Wives: His wives, such as Aisha, would often make up their missed days from the previous Ramadan during Sha’ban, so he would fast with them.Aisha (may Allah be pleased with her) said: “I would owe fasts from Ramadan, and I would not be able to make them up until Sha’ban, due to being occupied with the Messenger of Allah.” (Agreed upon)
2. The Ruling on the “Day of Doubt” and Late Sha’ban
The Prophet (peace be upon him) forbade fasting one or two days immediately before Ramadan to distinguish the obligatory fast from the voluntary one, unless it coincides with a person’s habitual fast.
The Prophet (peace be upon him) said: “Do not precede Ramadan by fasting a day or two days, except for a man who has a habitual fast, then let him fast it.” (Agreed upon)
Juridical Views (Shafi’i School):
- Prohibited: It is haram to fast the “Day of Doubt” (30th of Sha’ban when the moon is not clearly sighted) or the days immediately preceding Ramadan if one does not have a habit or has not joined it with previous fasting days.
- Permitted: If a person habitually fasts Mondays, and the day before Ramadan falls on a Monday, it is permissible.
- Ammar ibn Yasir said: “Whoever fasts the Day of Doubt has disobeyed Abu Al-Qasim (the Prophet).” (Al-Bukhari).
3. Forgiveness on the Night of Mid-Sha’ban
On the 15th night of Sha’ban (Laylat al-Nisf min Sha’ban), Allah looks upon the hearts of His servants.
The Prophet (peace be upon him) said: “Allah looks down on the night of the middle of Sha’ban and forgives all His creation, except for a polytheist (Mushrik) or one who harbors a grudge/malice (Mushahin).” (Narrated by Ibn Majah and others; classed as sound due to supporting narrations).
This indicates that to receive this divine mercy, one must cleanse their heart of shirk (associating partners with God) and hatred toward fellow Muslims.
4. “The Month of Reciters” (Shahr Al-Qurra)
The righteous predecessors (Salaf) called Sha’ban “The Month of Reciters.” When Sha’ban arrived, they would:
- Set aside worldly business.
- Dedicate themselves to reading the Quran.
- Pay their Zakat to help the poor strengthen themselves for Ramadan.
- Prepare spiritually, knowing that Ramadan is a fleeting guest.
Ibn Rajab said:“Since Sha’ban is like a preamble to Ramadan, the actions prescribed in Ramadan (fasting and Quran) are also prescribed in it, to prepare oneself for obedience to the Most Merciful.”
Amr bin Qais used to close his shop upon the arrival of Sha’ban and empty his time for the Quran. It is said metaphorically that Sha’ban complained to God about being between two great months, so God granted it the recitation of the Quran.
5. The Change of the Qibla
A pivotal event occurred in Sha’ban: the changing of the direction of prayer (Qibla) from Al-Aqsa Mosque in Jerusalem to the Kaaba in Mecca.
This event was a litmus test for the believers’ faith and submission. When the command came—even while some were in the middle of prayer—they immediately turned towards the Kaaba, saying: “We hear and we obey.”
Ibn Umar narrated: “While the people were offering the Fajr prayer at Quba, someone came to them and said: ‘It has been revealed to the Messenger of Allah (peace be upon him) tonight that he should face the Kaaba, so face it.’ Their faces were towards Sham (Jerusalem), so they turned around towards the Kaaba.” (Agreed upon)
Lessons from the Change of Qibla
This incident exposed the different groups in society:
- The Believers: Accepted the command instantly, proving their unwavering faith.
- The Polytheists: Claimed Muhammad was returning to their religion.
- The Jews: Criticized him for leaving the Qibla of the previous Prophets.
- The Hypocrites: Questioned his consistency, spreading doubt.
Allah revealed that this was a test:
“…And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided…” (Quran 2:143)
The Kaaba—the best of directions—was chosen for the “Middle Nation” (Ummah Wasat), just as they were granted the best Messenger and the best Book.
By Sayyid Ahmed Ahmed Sahloul
